AVADHŪTA GĪTĀ - 1

One who seeks Brahman is Blessed. Chāndogya Upaniṣad says that Brahman is One, without a second. Hence, whenever the term Brahman is used, it refers only to Nirguṇa Brahman. Since Brahman has no attributes, the seeker of Brahman becomes fearless. When Chāndogya Upaniṣad says that Brahman is one, then it means It (Brahman) pervades everywhere, pure, omnipresent and formless. If Brahman is formless and omnipresent, how and whom can I worship? (Brahman is non-dual and hence there is no question of existence of worshiper apart from Brahman Himself. This is in line with the saying, “I am Brahman”. Hence he is ruling out dualistic worship). Vedānta says that knowledge is Brahman. But, what is that knowledge? This knowledge is difficult to explain, as it is about formless Brahman and is beyond narration or description, as they are used only for those, who are bound by time and space. Only māyā causes limitation. Here, he is not talking about saguṇa Brahman (Brahman with qualities, attributes, etc. which causes the universe and its objects to appear in different shapes and forms.) I am immutable and pure. Since I am pure and immutable I do not know how to experience pleasure and pain (he is not different from Brahman and hence there is no existence of experiencer and experienced; this is duality). For me, there is nothing called good or bad, as I am beyond all types of physical and mental activities (Brahman is inert). For any activity, one needs desire to act. When I am free from desires, I am free from both ignorance and actions, which have germinated from the mind. Bṛhadāraṇyaka Upaniṣad says, “Desire, resolve, doubt, faith, want of faith, steadiness, unsteadiness, shame, intelligence and fear are but the mind”. I am Brahman without attributes and hence I do not have mind. There is no difference between me and Brahman.

I am not bound, hence I am That. You have to be aware of Brahman always, as It is present everywhere. What is the need for meditation? (This is applicable to those who have evolved spiritually; for normal persons, meditation is absolutely essential to establish connectivity with Brahman during samādhi. Samādhi means joining.) What is the need to cause differentiation between the meditator and the object of meditation, when Brahman is omnipresent? When you are That, what is the need for you to go and seek It outside your body? When there is union, there has to be separation and this concept is applicable only when two objects are present. In reality, all that exists is Brahman. Īśa Upaniṣad begins by saying, “īśāvāsyamidaṁ sarvaṁ” which means everything is Brahman. Five senses do not belong to you, and this being the case, where is the question of pain for you? (Brahman is devoid of dyads such as pleasure and pain; good and bad.) Understand that you do not have birth and death (which is the quality of Brahman), as they are related to your body (five sheaths). Know that you are Brahman and stop worrying and remain in the state of Bliss always.

When you are that Brahman who is devoid of any action (inert), what is the need for you to get affected by all types of desires? All you have to understand is that, It has no form, as all shapes and forms are perishable. Understand that Brahman alone is immutable and if you understand this, you do not have transmigration. Kaṭha Upaniṣad says, “A person with a controlled mind is not born again.” What is controlled mind? When the mind has no ambiguity, it is called controlled mind. In other words, the mind should not dwell in duality and dyads, which in turn leads to ‘no-mind stage’ discussed earlier. Samādhi is not possible if you think that you are different from Brahman. If you think that you are Brahman, again samādhi is not possible because, as you know that you and Brahman are one. (He says that nothing is necessary, not even samādhi for an Avadhūta). The whole universe is filled by Brahman. This being the truth, what is the need for you to meditate? In reality, there is no need for meditation as you are Brahman. (This principle applies to Avadhūta. For those who are still pursuing spiritual path for realizing Brahman, meditation is necessary as only during samādhi, one understands the Truth that, Brahman is omnipresent and It is not different from his own self.) How can I consider Brahman with a form and worship It ritualistically? I am not the tattvas (principles), as detailed in Sāṅkhya Philosophy. When you are pure (Brahman) and immutable, how can there be confusion in you? (Confusion arises only when the mind is present or active; this is discussed earlier). When an empty jar is broken, the air within the jar becomes one with space. Similarly, when you get rid of your mind (cessation of mental activities or no-mind stage), you become one with the Brahman. Only you can realize Brahman, as It cannot be known, nor It is not knowable (here is the difference between experience and teachings). Your body will undergo changes towards ultimate death, but Brahman within you is imperishable and immutable. It is always Pure. Mahānārāyaṇa Upaniṣad says, “antarbahiśca tatsarvaṁ vyāpya nārāyaṇaḥ sthitaḥ”. This means that Brahman pervades both internally and externally. Brahman exists everywhere and hence It is known as Omnipresent. Realize that you are that Brahman and do not have any apprehension on this.

{Precautionary notes: Bhagavān Dattātreya is an Avadhūta. He is also an incarnation of Lord Viṣṇu. He speaks from His stage. His teachings are meant for those who have advanced significantly in their spiritual pursuit through prāṇāyāma and meditation. We can strive to attain the state of Avadhūta with regular meditation. Mere meditation is not enough; we have to have adequate spiritual knowledge imparted through Upaniṣad-s. It is always better to have a proper Teacher while moving from ritualistic practices to spiritual path.}

Just one question. Is it really possible to reach the state that is mentioned here? Meaning even when alive the realization is so immense that the person does not see himself nor sees the object but just exists as in the state of Samadhi where nothing exists?

But it is wrong to expect samadhi stage early. Over a period of time, one can experience samadhi, provided sincere practice is followed. But the initial impetus is mvoing away from duality to non-duality. Secondly, firm conviction that we are following the right path is essential.